Bindu: Pinnacle of the Three Streams
of Yoga, Vedanta and Tantra

By understanding the end of the journey,
it is much easier to understand and
practice the steps along the way.

Symbols of the Bindu,
Dot, or Point

Understanding the end
of the journey:Bindu means Point or Dot, is
sometimes likened to a Pearl, and
is often related to the principle of a Seed. This is not just a
poetic choice of words or philosophy. There literally is a stage of Yoga Meditation
in which all experiences collapse, so to speak, into a point
from which all experiences arose in the first place. The Bindu is
near the end of the subtlest aspect of mind itself, after which one
travels beyond or transcends the mind and its contents. It is near the
end of time, space, and causation, and is the doorway to the Absolute.
To understand this principle is extremely useful, if not essential to
Advanced Meditation.

Convergence of
practices: Awareness of the nature of Bindu helps
tremendously in seeing how all of the various practices are
complementary, not contradictory, with each, in its own way, leading in
the direction of the Bindu. The Bindu is the convergence point of Meditation,
Contemplation, Prayer, and Mantra, and is part of the mystical, esoteric aspect of
many, if not most religions and meditative traditions. The
experience of Bindu is an actual, internally experienced reality,
which is the convergence point of the highest principles and
practices of Yoga, Vedanta, and Tantra. Seeking to experience and then transcend the
Bindu
serves as an organizing principle and focal point for all of those spiritual or
yogic practices that are intended to lead one to direct experience.

All other
Yoga practices can be seen
as support or preparation leading towardBindu, this higher convergence point.
Thus, it is an organizing principle for all practices.

Other practices are
support for this convergence: By understanding the convergence point
(Bindu) of these practices (Yoga, Vedanta, Tantra), all of the other
practices of Yoga and Meditation (Karma, Hatha, Bhakti, Jnana,
Kundalini, Laya and Kriya Yogas) can be done in the context of their being
support structures or preparation for the higher practices, experiences,
and revelations.

This simplifies the
other articles on
SwamiJ.com: By keeping in mind this highest perspective on the Bindu
(the convergence point), all of the
other articles on SwamiJ.com (as well as many other writings) can be understood more clearly. Each of
those articles, in its own way, points in the direction of the Bindu. Otherwise, it can seem
rather confusing at times. By remembering the focal
point of Bindu, it is easier to explore the depth of all of the
practices, while not getting lost along the way.

The Bindu is
literally and directly
experienced, pierced, and transcended
in Advanced Meditation.

The guru or teacher
within: This point of convergence works in conjunction with Guru
Chakra (Jnana Chakra), which is the center for the shakti diksha
(initiation) that opens the conduit to the teacher or guru within. While
this is a universal process, it is also the channel used for the direct,
internal transmissions of wisdom and experience given by the tradition
of the Himalayan masters. Guru Chakra is also explained further below in
this article.

For those who
read thelast page of a book first.

Reading the
last page first: These teachings and trainings on this highest
perspective are for those people who insist on reading the last page of
a book first. Such people are not satisfied with incomplete
representations of Yoga and Meditation, such as those limited to
physical fitness, stress management, or medical treatment. They want to
see the big picture of Beginning, Intermediate, and Advanced Meditation with a clear vision of the path and the means of attaining the final
goal. While delving into explanations of the depth of Advanced Yoga Meditation, the
focus of this article is on the very practical and down to earth.

Keeping it simple:
A funny thing happens with Meditation--it is both very complex and
utterly simple at the same time. Both the Beginning and Advanced stages
have their own forms of simplicity to the process.

It is the middle
ground, the Intermediate stages, where it can get confusing. In the very
Beginning one simply sits, does a few basic practices, and experiences
some degree of peace of mind. It seems pretty simple. Then, we start
learning about philosophy and many other practices; it gets complicated,
or so it seems.

The good news is that at the Advanced end of the spectrum,
we return to simplicity, but of a much higher order. We come to see that
all material objects are made only of fundamental elements of
earth, water, fire, air, and space (and the more primal elements or
gunas of sattvas, rajas, and tamas). We come to see beyond the vast contents
of mind, to the fact that the instruments of mind and senses are not really
so complex after all.

Soon, we come to see that all of the complexity
comes down to a few simple principles, which
merge into the Bindu or point of convergence. We come to see that the
point of convergence is one and the same with the original point
of divergence. Pretty simple. Not easy to do, but simple.

Leaving something out:
While we are speaking of a simplicity to this process of experiencing
the convergence at the Bindu, it is useful to keep in mind that
whenever we try to explain this in simple terms, we quite naturally
leave out some other parts of the explanations. If we know this, and keep this in mind when
we are looking for the simplicity, then we can have the benefits of that
straightforward view, while keeping it in the proper context of the
sometimes more
complex whole.

Remembering
the Bindu, the Mustard Seed,
is a focal point and organizing principle
for all of the other practices
of Yoga and Meditation.
This makes the entire journey much more
straightforward and understandable.

Symbols of the Bindu:
The point of divergence and convergence is called Bindu, which means Point or Dot, and is
also related to a Seed. The Sanskrit root of Bindu is to
break
through or to burst through. The symbol has been used in a variety of
ways, including the following:

The
Dot as a symbol: The Point or Dot has been widely used as a symbol
for the way in which the unity or unmanifest coexists at all times and
places with the gross, external, or manifest worlds.

Cross:
The Point or Dot has also been used as a symbol of unity
emerging through four lines to form the appearance of two
lines crossing. The journey inward is merging back
into the point.

Yin-Yang:
The Dot shows two fundamental forces of static and
active, with the seed of one permeating the other, manifesting
as the symbolic 10,000 things, while ever remaining one.

Dot
and Crescent: The Point and the Crescent is an ancient
symbol of the unmanifest point and the manifest reality, later
seen as a five pointed star and crescent.

Light
and a Tunnel: People having near-death experiences may
report seeing light at the end of a Tunnel. The Tunnel is the
subtle channel called Brahma Nadi and the light emerges from Bindu.

Hub
of a Wheel:
The ever still Hub of the Wheel symbolizes the Self
(Atman) and the spokes are the Four Functions of Mind (Manas,
Chitta, Ahamkara, Buddhi) engaging the outer world.

OM
Mantra: The dot at the top of the OM symbolizes Turiya, the
Absolute Reality, or Pure Consciousness. OM is suggested in both
the Yoga Sutras and Vedanta. (Described in greater detail below)

Sri
Yantra: The highest, most advanced symbol of Tantra has a
Dot or Bindu in the center, which also symbolizes this point of
divergence and convergence. (Explained further below)

Mustard
Seed: The mustard seed has been widely used as a symbol of
the smallest point, out of which the largest emerges, and to
which that largest returns. (Discussed below)

[Note:
These descriptions of Bindu and various symbols are not
attempts to universalize the world religions and meditative
traditions, which may have
quite different practices and views of reality, particularly in
the exoteric faces of religion. However, there is a seemingly universal human experience
of the Bindu itself on the inner journey, just as the inner
experiences of light and sound seem to be common and universal.
While the reality is universal, the way of interpreting
the experience of Bindu may be different for people of different
cultures and religions. See also the article, Mysticism, Yoga, and Religion.]

Bindu and the Mustard
Seed: Here are a few interesting examples of the mustard seed being used as a symbol of
seeking experience of the
smallest point, out of which the largest emerges, and to which that
largest returns:

"Atman [Self], residing
in the lotus of the heart--is smaller than a grain of paddy, than
a barley corn, than a mustard seed, than a grain of millet or
than the kernel of a grain of millet. This, my Atman residing in the lotus
of the heart is greater than the earth, greater than the
sky, greater than heaven, greater than all these worlds. (Chandogya Upanishad)

"The one I call
holy does not cling to pleasures, like water on a lotus leaf or a mustard
seed on the point of a needle. (Dhammapada)

"Seek first the
kingdom..." (Matthew) "The kingdom of heaven is like a mustard
seed, which a man took and planted in his field. Though it is
the smallest of all your seeds, yet when it grows, it is the
largest..." (Matthew)

"The gate of
liberation is narrow, less than one-tenth of a mustard seed.
The mind has become as big as an elephant; how can it pass through
this gate? If one meets such a True Guru, by His Pleasure, He shows
His Mercy. Then, the gate of liberation becomes wide open, and the
soul easily passes through." (Guru Granth Sahib)

Bindu is beyond
the senses and thoughts: It is very important to understand that the
actual Bindu is far beyond the senses and thoughts in the
conventional sense of thinking processes involving strings of words,
images, or other such impressions. This means transcending not only the
senses as operating through the physical organs, but also the inner
or mental experience of sensation. For example, one not only closes the eyes, but
also goes beyond all manner of inner visualization. When attention on
all of the Gross and Subtle objects and processes collapses, so
to speak, and thus, moves inward towards the Bindu, there is a
convergence on a point, which is the finer meaning of one-pointedness of
mind. There may be an extremely intense awareness of the nature of pure
sound and light, but this is very different from what we experience by mental
visualization or imagination. The journey to the Bindu starts to become the experience of the source
of light (Jyotir Bindu / Tejo Bindu) and the source of
sound (Nada Bindu), as well as being the source
out of which other sensation, mental processes, and the instruments
of mentation emerge.

Earlier and later
stages of practice: In the earlier stages of Meditation and Contemplation, inner sensory experiences and mental processes are
intentionally explored so as to attenuate the colorings of attachment,
aversion and fear (for example, see Yoga Sutras 2.1-2.9). It is later, building on this solid foundation of
purifying and balancing the mind, that the aspirant seeks to transcend
these experiences so as to enter the inner cave with the intent of
encountering and piercing the Bindu. By being aware that the
inner thoughts and sensing either are or are not present
at the different stages of Meditation and Contemplation, the process is predictable, comfortable and not
confusing. There is a true art in finding the
times, the moments when it is just right to seek to enter the stillness,
darkness, and silence so as to pursue the Bindu. Like all arts,
it refines with practice.

Integrating
with your regular practices: It is not the goal or intent of this
article to significantly alter or replace your existing method of Meditation
or other practices. Rather, it is to describe the nature of Bindu,
and how this is a convergence point that is a unifying force for a
variety of practices, as well as an experienced stage in the inner
journey. Whatever your current focal point of Meditation, whether
breath, mantra, sensation, stream of insights, deity, visualized image,
or any other form of Meditation, you will hopefully find that some of
the focus here on the nature of Bindu will serve that practice,
which you are already doing. Please read the rest of the article in that
light.

Bindu is the
convergence: While the Bindu, Mustard
Seed, Dot or Point are widely used symbols, the focus here is on the
convergence of Bindu in the three streams of Yoga, Vedanta, and Tantra. In
particular, it focuses on the convergence point of the highest principles and
practices of Raja Yoga as codified in the Yoga Sutras, Advaita Vedanta
as summarized in the Mandukya Upanishad, and the highest Tantra, which
is Samaya (Internal) Tantra and Sri Vidya. These are briefly outlined
below, and then further described in the remainder of the article:

Yoga: Meditation
on OM Mantra is recommended in the Yoga Sutras (1.23-1.29) as a direct
means of removing the obstacles to Self-Realization and to that
Realization itself. As noted above, the Bindu at the top of the OM symbolizes Turiya, the
Absolute Reality, Purusha or Pure Consciousness that is to be realized.

Vedanta: Contemplation
on the four levels symbolized by OM Mantra is at the very heart of
Vedanta practice leading to Self-Realization, the pinnacle of which is
outlined in the Mandukya Upanishad. Here again, the Bindu at the top of the OM symbolizes Turiya, the
Absolute Reality, Purusha or Pure Consciousness that is to be realized.

Tantra: Meditation
in Tantra is on the convergence of all energies, with the highest of
those inner practices being in Samaya Tantra and Sri Vidya, which is
represented by the Sri Yantra. The Bindu at the center of the
Sri Yantra symbolizes the final union of Shiva and Shakti (the static
and active), the Absolute Reality that is to be realized.

Each stream leads to
the convergence called Bindu: Each of these three
streams of Yoga, Vedanta, and Tantra leads to the convergence point
called Bindu. To the sages of the Himalayan
tradition, these
three streams converge to form the most direct route back to the Reality
from which all of the streams have first emerged.

The lower curve represents
the Gross, Conscious, and Waking state level, called Vaishvanara.

The center curve represents
the Subtle, Unconscious, and Dreaming level, called Taijasa.

The upper curve represents
the Causal, Subconscious, and Deep Sleep level, called Prajna.

The dot, point, or Bindu
represents the fourth state, the absolute consciousness, which
encompasses, permeates, and is the other three, and is
called Turiya.

The arc below the dot
symbolizes the separateness of this fourth state, standing above,
though ever remaining part of the other three.

The four levels
symbolized in OM Mantra are universal: It is extremely important to
understand that the levels of consciousness mapped out by the OM Mantra
symbol are universal and not just within the domain of any particular
traditions, lineages, schools of Meditation, or religions. While one
might argue that the visual symbol of OM Mantra has this kind of exclusive
relationship (though it really doesn't), these three levels and the
fourth, the Bindu, do exist in reality, entirely independent of the symbol
itself. It doesn't matter whether you do or do not "believe
in" the OM Mantra.

The fact of the matter
is that there really are Gross, Subtle, and Causal planes, along
with the Absolute beyond (the four parts of OM), regardless of what symbol or names you use
to describe them, though different people might describe these
somewhat differently.

The fact is that there
really are Conscious, Unconscious, and Subconscious levels of
functioning, and the Consciousness permeating them (the four parts of OM), though
people might also describe these somewhat differently.

The fact is that there
really are states of Waking, Dreaming, Deep Sleep, and Turiya, the
Fourth (the four parts of OM), or some other term to acknowledge
that beyond the first three states.

None of these
require "belief" in the visual symbol of OM, chanting
its vibration, or remembering its sound. The underlying realities are still there. What is most
important to know is that the shortest
route to Self-Realization is directly through these few levels of
reality. Most people will settle for experiencing only the
first two levels, that of the Gross world (Vaishvanara) and the Subtle
plane (Taijasa). Very few are interested enough or motivated enough to know the Causal plane
(Prajna) or to seek the direct experience of the Pure Consciousness, the Absolute that
is the Fourth state (Turiya) symbolized by the Dot or Bindu on the OM symbol. For
the few who are so inspired, the path is directly inward to the core of
his or her Being. It is the path of the Saints and Sages.

The Bindu of Sri Yantra
is also universal: It is very useful to be mindful of the commonly reported experience of people having near-death experiences and the
reports of people from a wide range of Meditation and other spiritual
practices. In each of these ways, there have been numerous reports of
seeing light at the end of a tunnel. This does not require following any
particular religion, spiritual teachings, or Meditation methods. People having such experiences
may have no such Meditation practices in
their lives and may not be followers of any religion. Yet, the same
experience is reported. This is so because of the fact that the
descriptions are of Subtle and Causal body anatomical realities, rather than
being opinions stemming from mere belief systems (though some people are
obviously operating more from belief rather than experience). To say
that there is a tunnel with a source of light at the end is more like
the statement that all people have lungs and a stomach than it is like a
statement that falls in the domain of religious belief; it is a
factual reality. Though the Sri Yantra is discussed in greater
detail below, it is important to note that the Bindu in the
center is symbolic of the source of that point of light as it is viewed
when looking through the energy channel (tunnel) leading to it. It
doesn't matter whether one does or does not "believe
in" the Sri Yantra or Tantra. The symbolized reality is exactly
that, a reality, regardless of whether or not the Bindu has yet
been consciously experienced.

Beyond
the Rat Cage: In the Gross and Subtle realms (which
are mapped out on the OM Mantra symbol) there is no end to the
interplay of time, space, and causation. While this never ending
activity is part of the beauty of these manifested worlds, it is also the trap (See
Yoga Sutra 2.5 on Avidya). It is common for
people to say that Meditation is an ongoing process, which has no
final goal, as one encounters experience after experience. However, this
is true only for those who choose to remain in the relatively shallow
waters of the Gross and Subtle planes, where there are
countless combinations and permutations of objects and events,
perceptions and conceptions. There are very few
who seek to go beyond all of this activity in the Gross and Subtle, to
the Causal and Absolute from which all of this emerges and into which it
returns. For the few who do, Truth or Reality is found. It is to be
found on the other side of the Bindu, through an experience known as Piercing
the Bindu (Bindu vedhana). All of the other practices lead one in the
direction of this. It happens at the end of the mind, through what one
may call God, grace, guru, shakti, or luck, depending on one's
perspective. It is the job of the aspirant to do all of the preparation practices, while being ever mindful of the convergence point toward
which he or she is headed. To understand this is to have a higher
understanding of the principle and practice known as surrender.

OM Mantra and
the Yoga Sutras: It has been widely acknowledged that one of the
finest summaries of the entire process of Yoga is the Yoga Sutras, which
contains some 196 sutras (verses, or literally, threads).
Contained within the Yoga Sutras is the instruction that one of the most
direct routes to Self-Realization is through the use of the OM Mantra.
Those sutras on OM also explain that the key is to focus on the meaning
of the OM Mantra, not to just sit around mindlessly chattering or
jabbering the mantra like a parrot (although, even that will train the
mind in one-pointedness, which is useful).

Bindu and the symbol of
OM Mantra: One of the most useful
principles is that the dot or Bindu at the top of the symbol
represents the doorway to the final goal of Yoga. Yoga means union, and the Bindu
is the symbol of that union. To remember this visual principle alone can
be of tremendous help in keeping all of the many practices of Yoga in a
simple light, while still acknowledging that the meaning of the OM
Mantra is profoundly deep. (It is useful to keep in mind that there is
not universal agreement about the meaning and use of OM Mantra, as seems
to be the case with virtually all yogic or spiritual principles and
practices.)

Exploring and
transcending the Subtle:
Remember that we are here talking about Bindu, which is beyond
both the Gross and Subtle processes. It is beyond the withdrawal of the
senses and all of the imagery or thought patterns that might be seen or
heard in either the Gross or Subtle realms. This is not to say that exploring these processes is bad, or
should not be done. It is just that this is not the subject of
discussion with Bindu. In fact, much of Yoga has to do with
encountering the many thought impressions of the Conscious and
Unconscious mind. A brief review of Chapter
3 of the Yoga Sutras will reveal many of the subtleties that are
encountered, including the energy flows called Vayus and the five
elements of earth, water, fire, air, and space. All of these are
preliminary practices that might ultimately lead one to encounter,
pierce, and transcend the Bindu, so as to realize the Truth or
Absolute beyond. Remember, OM Mantra was introduced in the earlier
stages of the Yoga Sutras as a direct route through the various levels
(Yoga Sutras 1.23-1.29). In this
way, all of those exploratory practices can easily be seen as support or
preparation practices for the realization of That beyond the Bindu.

OM Mantra is a direct
means in Yoga Sutras: Meditation
on OM Mantra is recommended in the Yoga Sutras (1.23-1.29) as a
direct
means of removing the obstacles to Self-Realization and to that
Realization itself. As noted above, the Bindu at the top of the OM symbolizes Turiya, the
Absolute Reality, Purusha or Pure Consciousness that is to be realized.

Yoga Sutras
1.23-1.29: From a special process
of devotion and letting go into the creative source from which we
emerged (ishvara pranidhana), the coming of samadhi is imminent. That
creative source (ishvara) is a particular consciousness (purusha) that
is unaffected by colorings (kleshas), actions (karmas), or results of
those actions that happen when latent impressions stir and cause those
actions. In that pure consciousness (ishvara) the seed of omniscience
has reached its highest development and cannot be exceeded. From that
consciousness (ishvara) the ancient-most teachers were taught, since
it is not limited by the constraint of time. The sacred word
designating this creative source is the sound OM, called pranava. This
sound is remembered with deep feeling for the meaning of what it
represents. From that remembering comes the realization of the
individual Self and the removal of obstacles. (See Yoga
Sutras 1.23-1.29)

Practical exercise with
OM Mantra: Below is a practical exercise you can do to get a feel
for the principle of concentrating on a point. However, we first need to
explain several stabilizing Meditations from the Yoga Sutras. Then,
the exercise itself is presented and explained. These practices are from Yoga
Sutras 1.33-1.40.

Ten stabilizing Meditations are recommended: The science of Yoga is a complete
Meditation system. In the later stages, one systematically explores the
nature of his or her own construction so as to discriminate (viveka)
between that which is false identity or not-self and that which is the
True Self (Atman, Purusha, etc.). However, the Yoga Sutras recommends
ten specific Meditations that are first done to clear and stabilize the
mind (Yoga Sutras 1.33-1.39). Once
this has happened to some degree, then the deeper, subtler Meditations
can be done. Those ten Meditations include:

Four Attitudes: Meditation
on the four attitudes of friendliness or love, compassion,
gladness or supportiveness, and acceptance or neutrality.

Five Alternatives:
The remaining five Meditations are on breath awareness, sensation,
inner luminosity, Contemplation on a stable mind, and focusing on the
stream of the mind.

Tenth option on
whatever is pleasing: There is also a tenth suggestion given,
which is to meditate on whatever one finds pleasing so as to stabilize
the mind. This allows tremendous diversity and flexible within Yoga
Meditation. Once again, this Meditation is done for stability and
clearing so that the later self-exploration can be done.

Developing the
ability to focus on thesmallest and the largest
is a sign that the mind is under control.
(Yoga Sutra 1.40)

Skill of focusing on
the smallest and the largest: It is pointed out in the Yoga Sutras
that the measure of a mind being under control is the ability to be
aware of either the smallest or the largest (Yoga Sutra 1.40).
The exercise below touches on this process of meditating on a small
point, transitioning from a larger object. This helps train the mind in
the skill of one-pointedness, a skill that can then be
used in ever deeper levels of Meditation.

Yoga Sutra 1.40:
When, through such practices (as previously described in 1.33-1.39),
the mind develops the power of becoming stable on the smallest size
object as well as on the largest, then the mind truly comes under
control. (Yoga Sutra 1.40)

Meditation on the Smallest: This exercise gives a feeling of
what it is like to have the awareness focus on a very small
space as compared to a larger. The smallest point used in this
exercise is not the Bindu itself, but is a small point,
the size of a mustard seed. Cultivating the skill of focusing in
this way is quite useful in being able to do the
concentration that eventually reveals the actual Bindu.
In the exercise, attention is brought to the first of those nine
Meditations from Yoga Sutras 1.33-1.39
described above. Then
attention is brought to a mustard-seed-size point in the space
of the heart center. One after the other, attention is brought to each
of those nine practices from Yoga Sutras 1.33-1.39
and that mustard-seed-size point.

The lengthy descriptions
might make these exercises sound difficult or complex. They are
not. They are really quite simple and straightforward; it just
takes understanding what to do, and this comes by reading and
experimenting. Then, the insights come.

Friendliness
and love: Think of some person you
know who is very friendly and loving. Allow your own
feelings of friendliness and love towards this person to be
there in the field of mind. Allow your love for this one
person to expand to a feeling of universal love itself. Do this for a minute or so.
Mustard seed: Then shift your attention to the
space of the emotional heart, the space between the breasts,
letting go of the Meditation above.
Allow your attention to be on a very small point, which is
the size of a mustard seed. You may or may not see this with
your inner eye. As the memory of the person fades,
concentration intensifies on this point. Allow the sound of
OM to silently drift through the inner mind, with the
silence (symbolized by the Bindu) after the A, U, and M,
merging into the point.

Compassion:
Gently let go of the point
and allow attention to expand, remembering some person who
is not feeling well, such as one who is physically ill. Hold
that person in your mind, and intentionally allow feelings
of compassion to arise. Meditate on that feeling of compassion
itself, expanding beyond the one person. Do this for a minute, or as long as it takes to
get absorbed in the experience.
Mustard seed: Gently let go of that
feeling and return to the mustard-seed-size space in the
heart center. Meditate on that point for a while, in the
silence after the OM.

Beneficence
and gladness: Again expand attention, but
now to a person who is virtuous or benevolent. Cultivate and
meditate on your own feelings of beneficence and gladness
for that person. Meditate on that feeling or attitude in an
expansive, universal way.
Mustard seed: Again return gently to the
heart, noticing how it feels to concentrate on that point
once again, allowing the silence after OM to merge into the
point.

Acceptance
or neutrality: Similarly imagine a person
you think of as bad or evil, and meditate on your own
feelings of acceptance or neutrality
(accepting the reality, not approving of the behavior). Allow
this to expand to a broader spirit of acceptance, meditating on
this attitude.
Mustard seed: Return to the point at the
heart, with OM merging into silence.

Breath:
Be aware of the feel
of the flow of
breath in the nostrils, and how that breath expands and
contracts. Especially allow the exhalation to be a little
slower than usual. Do this for a minute or so.
Mustard seed: Return to the point at the
heart, allowing OM to go to silence.

Sensing:
Meditate on the process of sensation,
collectively on the ability itself to see with the inner eye,
to hear within, to smell, to taste, and to touch. It does
not matter whether you actually, literally experience these.
It is the effort that is important to the exercise.
Mustard seed: Gently bring attention once
again to the point at the heart.

Luminosity:
Imagine a luminosity in the
inner realm, whether in the mind field, the space of the
heart, or pervasively in that inner field. Whether or not
you literally see is not so important. Allow this luminosity
to expand to the whole of the universe, to whatever limit
your mind is able to hold that.
Mustard seed: Return to the point at the
heart, noticing the feel of shift to concentration on the
mustard-seed-size point at the heart.

Steady
mind: Return to the field of mind
and imagine that your mind is a very stable, steady mind, like
the mind of some great Meditation master you may
know of. Imagine that your mind is like his or her mind in
its steadiness.
Mustard seed: Return to the point at the heart.

Stream
of the mind: Again be aware of the field
of mind, as if you were a completely non-attached witness to
whatever objects come before the mind. Like watching a
flowing stream, all thoughts are allowed to come and go.
Mustard seed: Once again, return to the
point at the heart.

Meditation
on a point: If it feels comfortable, and
if you want, continue to meditate on this mustard-seed-size point
in the inner chamber of the heart, as if that Meditation would lead you through the point, on to the actual Bindu,
and then to the highest Truth.

This exercise is meant as that,
an exercise. This sequence, in its entirety is not meant
here to be a permanent Meditation. You may find that one of the Meditations feels particularly resonant for you, and that may be
a core Meditation for you for some time, but that is your
personal choice. Again, this exercise is suggested here so that
you can get a better feel of what it is like to meditate on the
smallest, as described in Yoga Sutra 1.40.
This, in turn, gives some insight into the nature of Meditation on Bindu, although the actual Bindu is much deeper
and comes when Meditation advances.

Practical exercise with
the evolutes of matter: Below is a practical exercise dealing with
the evolutes of Prakriti, or primal matter. The exercise is
pretty easy to do, even with minimal understanding of the philosophy
behind it. However, you may enjoy it more by reviewing the principles of
Sankhya philosophy. In general, the exercise is similar to the one
above, although the objects of Meditation include the inner elements
(earth, water, fire, air, and space), mental processes, and sensory
experiences of smelling, tasting, seeing, touching, and hearing.

Sankhya is the
foundation of Yoga: The philosophical foundation of Yoga is known as
Sankhya. Because of this, Yoga is sometimes known as Sankhya Yoga. In
Sankhya there is a process of something emerging out of something else
(material cause). The classic examples are of ornaments being formed
from gold or pots being made from clay. In the inner world, our senses
emerge out of the field of mind and the mental objects we experience
emerge out of earth, water, fire, air, and space (similar to the fact
that physical objects emerge from atoms and molecules). Sadhana
(yogic spiritual practice) is thus a process of reversing this, of
tracing consciousness back to its source. It would be most useful to
also read through the article on Sankhya, which is linked below. This
will give a more detailed understanding of the evolutes.

The juncture Point in Sankhya:
Notice how earth, water, fire, air, and space emerge from a point of a
subtler reality. For example, there first has to be space before there
can be anything existing in that space. There has to be a fine
substance, or air, before it can manifest as fire, water, or earth. Similarly, the senses operate from a point bursting
forth in the mind. Even trains of thought burst forth in this fashion
from the lake of the mind. Eventually there is the point of divergence
and convergence of the finest Prakriti, or primal matter, as
contrasted with Purusha, or pure consciousness. While scholars might argue philosophically that
Purusha and Prakriti never actually meet, we can see the way in which
the Bindu is a juncture point being sought and transcended in
these practices, so as to experience that True Consciousness standing
alone, in its own true nature (Yoga Sutras 1.3,
3.56).

Meditation on Evolutes of Matter and Bindu: In this exercise the
attention is alternated between the evolutes of matter (from
Sankhya Yoga) and the mustard-seed-size space in the cave of the
spiritual heart (or the space between the eyebrows if you
prefer). This helps to give direct experience into the nature of
Meditation on a point. While this point is not the Bindu
itself, which is much subtler, it does give a feel for the
process. Also, each of the evolutes on which you concentrate
here can be a Meditation unto itself, though this is not what is
being suggested here. As you go through this exercise, a key is
to allow attention to become absorbed before moving on.
This should not take long with a little practice.

The lengthy descriptions
might make these exercises sound difficult or complex. They are
not. They are really quite simple and straightforward; it just
takes understanding what to do, and this comes by reading and
experimenting. Then, the insights come.

Earth:
Be aware of the whole of
your body, experiencing its solidity as earth. Do
this until your attention becomes absorbed in this
experience.
Mustard seed: Gently let go of this, and
shift your attention to a mustard-seed-size point in the
space at the cave of the spiritual heart (or inside a tiny
circle at the eyebrow center). Become absorbed in
this point.

Water:
Then, gently let go of that
point and be aware of the flow or fluidity within the body,
which is water, becoming absorbed in this.
Mustard seed: Again, gently become absorbed
in the mustard-seed-size point at the cave of the heart (or
the circle at the eyebrow center).

Fire:
Similarly, be aware of fire
in the body.
Mustard seed: Then return to the point, becoming absorbed in it.

Air:
Be aware of air in
the body.
Mustard seed: Return to the point, becoming absorbed in it.

Space:
Be aware of space
that the body occupies.
Mustard seed: Return to the point, becoming absorbed in it.

Elimination:
Shift attention to the nature of elimination throughout the whole of the
body and mind, and how that which is no longer needed is
cast off.
Mustard seed: Return to the point, becoming absorbed in it.

Procreation:
Be aware of the nature of procreation
and how that manifests throughout the whole of the body.
Mustard seed: Return to the point, becoming absorbed in it.

Motion:
Be aware of the many ways
that motion manifests through the vehicles of body
and mind.
Mustard seed: Return to the point, becoming absorbed in it.

Holding:
Be aware of the many ways in
which grasping or holding manifests through
the vehicles of body and mind.
Mustard seed: Return to the point, becoming absorbed in it.

Speaking:
Be aware of speech
and the intent of communication as it manifests
through body and mind.
Mustard seed: Return to the point, becoming absorbed in it.

Chitta:
Shift awareness to the field
of mind (chitta), allowing all of the thoughts to
flow without interruption, not engaging them, but witnessing
them as a stream.
Mustard seed: When well established in this, return to
absorption in the point.

Manas:
Shift awareness to the mind
itself (manas), as the instrument that is operating
the senses and the means of expression such as moving and
grasping. Be aware of mind as an instrument, not just the
thoughts flowing in the mind.
Mustard seed: After becoming absorbed in
this awareness, then gently return to absorption in the point.

Ahamkara:
Be aware of that strong wave
of I-am-ness known as ego (ahamkara), not as
egotistical, but as the one who declares, "I am!"
Become fully aware of, and absorbed in this; meditate on
this I-am-ness, independent of any of the false
identities of who you think you are, but rather, only the I-am-ness.
Mustard seed: Then, let go of it and return to absorption in the point.

Buddhi:
Shift awareness, as best you
can, to that deep aspect of mind that is individuation
itself, the witnessing aspect that knows (buddhi),
in the higher sense of what knowing means, which is
neither cluttered with false identities nor that strong wave
of I-am-ness. It just is, and knows.
Mustard seed: Finally, shift awareness
again back to that mustard-seed-size point, becoming
completely absorbed in it.

Meditation
on a point: If it feels comfortable, and
if you want, continue to meditate on this mustard-seed-size point
in the inner chamber of the heart (or inside a tiny
circle at the eyebrow center), as if that Meditation would lead you to that which is beyond all of this
manifestation, as if it would lead you through this
imagined point, on to the actual Bindu, which is the
doorway to the Truth beyond.

As with the previous exercise,
#1, this exercise is meant only as an exercise, not as a permanent
Meditation.
Meditation on these evolutes, however, can be quite useful in
discriminating between what is "I" versus "not
I," which is a most important part of later Meditation (See Yoga Sutra 2.5
on avidya). Hopefully, this exercise will provide an easy way to
experience Meditation on a point, which can help lead to an
understanding of Bindu and a greater mental openness to
approaching that subtle most point.

Integrating
the various schools of Yoga: As you hold in mind the nature of Bindu as
described above, and as captured in the two practical exercises, it is
pretty easy to see how it is that the various Yogas are not merely
alternative choices about which Yoga to practice. Rather, the
Yogas are
actually support practices that each, in its own way, leads toward the
experience and transcending of Bindu into the higher Truth,
however you personally name or conceptualize that Truth. For purposes of
reflection on this, here are a few brief reminders of some of the
various Yogas:

The Classical Yogas:

Bhakti Yoga:
Cultivating love, reverence, devotion, surrender, and absorption in
the Divine, however one may hold It, He, or She, transcending all of
the lesser, as that lesser collapses into the Bindu.

Jnana Yoga:
Learning through listening, reflection and deep, Contemplative Meditation, systematically setting aside that which is not-me,
so as to experience the fourth, Turiya, symbolized by Bindu.

Karma Yoga:
Attenuating the colorings of attraction and aversion while living in
the world, weakening karmas by dedicating actions to others, shrinking
the false identities, opening the door to Bindu.

Raja Yoga:
Meditating on and systematically training all of the aspects of one's
being, including body, senses, and the many nuances of energetic and
mental processes, so as to reveal that beyond Bindu.

Complementary Yogas:

Hatha Yoga:
Balancing of the energies of ha and tha, sun and moon,
ida and pingala, with the intent of awakening Kundalini
and the pursuit of higher Meditation through Raja Yoga, which leads to
Bindu.

Kundalini Yoga:
Balancing and awakening the manifestations of primal energy flowing
through chakras in the channels called nadis, the most important of
which is sushumna, which leads to Bindu.

Laya Yoga:
Transcending through dissolution all of the levels of false identity
that have manifested through the energy systems, tracing back, one
after the other through the levels, to the Bindu.

Tantra Yoga:
Merging the static and all of the active manifestations of
consciousness, through the countless forms of light and sound,
retracing all of the energy to and through the point of Bindu.

Vedanta and the Bindu
of OM Mantra: Contemplation
on the four levels symbolized by OM Mantra is at the very heart of
Vedanta practice leading to Self-Realization, the pinnacle of which is
outlined in the Mandukya Upanishad. Here again, the Bindu at the top of the OM symbolizes Turiya, the
Absolute Reality, Purusha or Pure Consciousness that is to be realized.

Contemplation on four
levels and Bindu:
Vedanta or Jnana Yoga is more of a contemplative
process, or what we might call Contemplative Meditation. The
descriptions and examples below deal with OM Mantra, as did the Yoga
stream above, but with a slightly different focus. Here, we will be
exploring the four levels of OM with emphasis on realizing the meanings
of the levels contained within OM. This is not just a one-pointed
focus to transcend the levels, but a process of insight into the nature
of those levels. This will become more clear through diligently doing exercises
such as those suggested below.

Integrating Contemplation
and Concentration: This Contemplative Meditation is a bit more refined practice than basic one-pointed concentration on a point. This is not to say that perfecting
one-pointed concentration is easy, but rather, to say that a
moderate amount of skill in that one-pointedness is needed to move into
this kind of Contemplative Meditation practice. The fact that
one-pointed concentration is needed, and that the Contemplative Meditation
may be somewhat more refined, is not to suggest that
one is better than the other. These two move together in the dance of
sadhana (practices). To practice these streams of practice separately
from one another, and to
later allow the streams of practice to flow together into the Bindu
is a very high order of sadhana.

Contemplation on only a
few principles: There are extensive writings on the
principles and practices of Vedanta, which can seem pretty complicated.
One of the ways in which swamis and advanced sadhakas (practitioners) are taught to simplify these practices
while moving in a straight line towards the highest direct experience,
is to contemplate on only one or a handful of principles.
This usually involves Contemplation on one or several Mahavakyas or
great utterances, which are aspects of the reality mapped out in OM
Mantra (See the article on Mahavakyas).
This is used as a foundation for all other practices.

OM of Mandukya
Upanishad is the juice: By putting a good
bit of effort into understanding the framework of consciousness mapped
out here by the OM Mantra (the four levels), all of the other studies of the vast Yoga and
Vedanta literature can be seen in a more straightforward and practical
light. This improves the ability to use these principles as actual
practices that will lead in the direction of Self-Realization, rather
than being mere intellectual study, however stimulating such study may
be. It is because of this that it has been said that the juice of the
Vedas is the Upanishads, and the juice of the Upanishads is the Mandukya
Upanishad, which is on OM Mantra.

Twelve instructions on
OM Mantra: Following are the twelve verses of the Mandukya
Upanishad. The entire subject
of the Mandukya Upanishad is the four levels of the OM Mantra, including
the Dot or Bindu, which is the height of the practices. It
might be best to read through these verses gently and patiently, though
persistently, allowing the deeper insights
to unfold in time, particularly through the practices of Meditation and Contemplation, such as the two exercises that follow.

Mandukya
Upanishad - OM Mantra

Verses 1-2 describe the Self and the Absolute. Verses 3-7 explain the four levels of consciousness. Verses 8-12 outline the four aspects of AUM.

The
Self and the Absolute (1-2):

1) All is OM
:
Hari Om. The whole universe is the syllable Om (symbolized by the
three curves and the Bindu). Following is the exposition of
Om.
Everything that was, is, or will be is, in truth Om. All else which
transcends time, space, and causation is also Om.

2) Atman has Four
Aspects: All of this, everywhere, is in truth Brahman, the
Absolute Reality (symbolized by the three curves and the Bindu). This
very Self itself, Atman, is also Brahman, the Absolute Reality. This
Atman or Self has four aspects through which it operates.

Four
Levels of Consciousness (3-7):

3) First is Waking /
Gross: The first aspect of Atman is the Self in the Waking state,
Vaishvanara (symbolized by the lower curve). In this first state,
consciousness is turned outward to the external world. Through its
seven instruments and nineteen channels, it experiences the gross
objects of the phenomenal world. (See the articles on the Indriyas
and the Four Functions of Mind)

4) Second is Dreaming
/ Subtle: The second aspect of Atman is the Self in the Dreaming
state, Taijasa (symbolized by the middle curve). In this second
state, consciousness is turned towards the inner world. It also
operates through seven instruments and nineteen channels, which engage
the subtle objects of the mental realm. (See the articles on the Indriyas
and the Four Functions of Mind)

5) Third is Deep
Sleep / Causal: The third aspect of Atman is the Self operating in
the Deep Sleep state, Prajna (symbolized by the upper curve). In
this third state, there is neither the desire for any gross or subtle
object, nor any dream sequences. In deep sleep, all such experiences
have receded or merged into the ground of undifferentiated
consciousness. Here, one is filled with the experience of bliss, and
can also find the way to clearer knowledge of the two preceding
states.

6) Find the
Experiencer: The one who experiences all of these states of
consciousness is the omniscient, indwelling source and director of
all (symbolized by the Bindu). This one is the womb out of which
all of the other emerge. All things originate from and dissolve back
into this source.

7) The Fourth Aspect
is Turiya: The fourth aspect of Atman or Self is Turiya, literally
the fourth (symbolized by the Bindu). In this fourth state,
consciousness is neither turned outward nor inward. Nor is it both
outward and inward; it is beyond both cognition and the absence of
cognition. This fourth state of Turiya cannot be experienced through
the senses or known by comparison, deductive reasoning or inference;
it is indescribable, incomprehensible, and unthinkable with the mind.
This is Pure Consciousness itself. This is the real Self. It is within
the cessation of all phenomena. It is serene, tranquil, filled with
bliss, and is one without second. This is the real or true Self that
is to be realized.

Four
Aspects of AUM (8-12):

8) Those Four are the
Same with "A-U-M" and Silence: That Om, though described
as having four states, is indivisible; it is pure Consciousness itself
(symbolized by, and permeating the three curves and the Bindu). That
Consciousness is Om. The three sounds A-U-M (ah, ou, mm)
and the three letters A, U, M are identical with the three
states of waking, dreaming, and sleeping, and these three states are
identical with the three sounds and letters. The fourth state, Turiya
is to be realized only in the silence behind or beyond the other
three.

9) The Sound
"A" is Waking / Gross: Vaishvanara is the consciousness
experienced during the waking state, and is A, the first letter
of Om (symbolized by the lower curve). That simple sound of A
is first and permeates all other sounds. One who is aware of this
first level of reality has fulfillment of all longings and is
successful.

10) The Sound
"U" is Dreaming / Subtle: Taijasa is the consciousness
experienced during the dreaming state, and is U, the second
letter of Om (symbolized by the middle curve). This intermediate state
operates between the waking and sleeping states, reflecting some
qualities of the other two. One who knows this subtler state is
superior to others. For one who knows this, knowers of Brahman, the
Absolute Reality, will be born into his family.

11) The Sound
"M" is Deep Sleep / Causal: Prajna is the consciousness
experienced during the state of dreamless, deep sleep, and is M,
the third letter of Om (symbolized by the upper curve). It contains
the other two, and is that from which the other two emerge, and into
they recede or merge. A knower of this more subtle state can
understand all within himself.

12) Silence after
"A-U-M" is the True Self: The fourth aspect is the
soundless aspect of Om (symbolized by the Bindu). It is not utterable
and is not comprehended through the senses or by the mind. With the
cessation of all phenomena, even of bliss, this soundless aspect
becomes known. It is a state of nondual (advaita) reality—one
without a second. This fourth state, Turiya, is the real Self or true
Self. One with direct experience of this expands to Universal
Consciousness.

Contemplative Journey through the Three Levels:
This exercise involves three parts. The first part is done with
your eyes open, and includes being aware of your external
world of objects, and your abilities of action and sensing. The
second part is done with your eyes closed, and includes
being aware of your inner world of memories and images, as well
as your inner process of sensing. The third part is also done
with your eyes closed, and involves being aware of the
blank field on which the unconscious activity flows, like being
aware of the blank canvas on which paintings are created, or the
blank screen on which movies are projected. This three part
process gives an inner simulation of the nature of the three
stages of the OM Mantra that are described above. This three
part process is then repeated two more times, for a total of
three cycles of the three part process.

The lengthy descriptions
might make these exercises sound difficult or complex. They are
not. They are really quite simple and straightforward; it just
takes understanding what to do, and this comes by reading and
experimenting. Then, the insights come.

A of AUM: Be aware of
each of these as aspects of Vaishvanara, the Gross world, your Waking
state, and your Conscious mind:

Eyes
OPEN: Sit comfortably with your eyes
open.

External
objects and people: Be aware of objects or people
in the room, around your home, at work, in the city. Explore
them all as being in the Gross world, part of your Waking
state, and your Conscious mind.

Outer
means of expression: Be aware of the processes of
elimination, procreation, moving, grasping and speaking (the
karmendriyas of verses 3 and 4), also exploring these as
being in the Gross world, part of your Waking state, and
your Conscious mind. Explore these five systematically, one
at a time, becoming absorbed in the experience before moving
on to the next one.

Outer
means of cognition: Be aware of the processes of
smelling, tasting, seeing, touching and hearing (the
jnanendriyas of verses 3 and 4), also exploring these as
being in the Gross world, part of your Waking state, and
your Conscious mind.

Outer
five elements: Be aware of the five
elements of earth, water, fire, air and space (the five
elements of verses 3 and 4), also exploring these as being
in the Gross world, part of your Waking state, and your
Conscious mind.

U of AUM: Be aware of these
as aspects of Taijasa, the Subtle world, part of your Dreaming
state, and your Active Unconscious mind:

Eyes
CLOSED: Now sit with your eyes
closed. (Note that the process below is the same as
the one above, only here, you are attempting to gain insight into
the nature of the Subtle, Dreaming and Active Unconscious,
whereas the section above dealt with the Gross, Waking, and
the Conscious mind.)

Inner
stream of thoughts and dreams: Be aware of streams of
thoughts in the mind, allowing them to flow as you might in
a dream, or a day dream. Be mindful of these all as if being
in the Subtle world, part of your Dreaming state, and your
Active Unconscious mind. (Note that this is an experiential exercise,
even though you are not actually in the Dreaming state.)

Inner
objects and people: Be aware of many objects,
people and places, intentionally allowing the stream of these
to continue to flow. Explore these all as being in the
Subtle world, part of your Dreaming state, and your Active
Unconscious mind. (Note that this is an experiential exercise,
and you are not actually in the Dreaming state.)

Inner
means of expression: Be aware of the inner
processes of elimination, procreation, moving, grasping and
speaking, also exploring these as being in the Subtle world,
part of your Dreaming state, and your Active Unconscious
mind. Explore these five systematically, one at a time,
becoming absorbed in the experience before moving on to the
next one.

Inner
means of cognition: Be aware of the inner
processes of smelling, tasting, seeing, touching and
hearing, also exploring these as being in the Subtle world,
part of your Dreaming state, and your Active Unconscious
mind.

Inner
five elements: Be aware of the inner
experience of the five elements of earth, water, fire, air
and space (the five elements of verses 3 and 4), also
exploring these as being in the Subtle world, part of your
Dreaming state, and your Active Unconscious mind.

M of AUM: Be aware of these
as aspects of Prajna, the Causal plane, part of your Deep Sleep
state, and your Latent Unconscious or Subconscious mind:

Next:
Continue to sit with your eyes
closed.

Blank
canvas: Be aware of an inner field
of mind that is like a blank canvas, on which all of the
many paintings of actions and sensation are drawn. Be aware
of this field as the screen on which the movies are
projected. Allow your attention to become fully absorbed
in the nature of this field, which is sometimes called
kutastha, which means anvil, as in the unchanging anvil on
which the blacksmith fashions so many objects.

Rising
and falling impressions on the canvas: While maintaining full
awareness of this field, canvas, screen, or kutastha, allow
random images, memories or impressions to intentionally
rise, and then to intentionally fall back into the field
from which they arose.

Receding
of people and objects: In this way, be aware of
individual people, places, objects, activities or ideas,
allowing them to arise and fall, while being ever mindful of
the field, canvas, screen, or kutastha.

Receding
of means of expression: Allow each of the active
expressions of eliminating, procreating, moving, grasping,
and speaking to arise in this way, yet fall away, returning
to the field, continuing to focus on the field itself.

Receding
of cognitive senses: Similarly, allow each of the
cognitive senses of smelling, tasting, seeing, touching and
hearing to rise and fall, remaining aware of the field
throughout.

Rising
and falling of the five elements: So too, allow awareness of
the five elements of earth, water, fire, air and space to
rise and fall from, and return into the field, canvas,
screen, or kutastha, once again remaining constantly aware
of the field itself.

Silence after AUM: Be
aware of Silence, as if you are experiencing the
permeating Consciousness, Turiya:

Aware
of the permeating consciousness: Allow your intelligence to
be aware of the fact that consciousness, the Fourth, Turiya,
is permeating each of these states of Waking, Dreaming and
Deep Sleep. Reflect on this in stillness and silence.

Permeating
actions, sensations and thoughts: Be mindful of how that
consciousness permeates all of the actions, sensations and
thought processes of the states of Conscious, Active
Unconscious, and Latent Conscious (or Subconscious).

Permeating
the five elements: Be aware of how that
consciousness permeates all of the five elements as they
exist or express in the Gross, Subtle, and Causal planes.

Aware
of the glimpse: Be aware of how it is, that
these are so, even though this is but an exercise, and
experiment, not the direct experience itself of Turiya. Be
aware of how even a little glimpse can be the inspiration to
seek that direct experience.

Repeating the process:

Three
times: The process above moves
through the three stages, to the fourth. Repeat this entire
cycle two more times, for a total of three times.

It
becomes easier: Each cycle will become
easier than the previous. As with many practices, the
insights and benefits come with repetition.

Meditation
on a point: If it feels comfortable, and
if you want, continue to meditate on this mustard-seed-size point
in the inner chamber of the heart (or inside a tiny
circle at the eyebrow center), as if that Meditation would lead you through the point, on to the actual Bindu,
and then to the highest Truth.

This exercise, like the
previous ones, is meant only an exercise, not as a permanent
Meditation.
However, you might want to practice this several times over a
handful of weeks to gain further insight (or later, from time to
time). In time, this kind of witnessing and introspection, or
inspection within, becomes a very easy self-awareness habit. It
becomes a natural process to do. This opens the door to the
depths of Contemplation or Contemplative Meditation, and this is
part of the process leading to the Bindu, and That beyond
these experiences. (See also Witnessing.)

Twenty-six
principles: The twenty-six principles mentioned in verses 3 and 4 of
Mandukya Upanishad are explored through introspection or Contemplation,
as in the exercise above.
The seven instruments (verses 3 and 4) are the more macrocosmic instruments, while the
nineteen channels relate more to the microcosmic, individual person.

These are explored in Meditation
and Contemplation: All of these seven instruments and nineteen channels
are the means by which the Self or Atman operates in the
external world, which is Vaishvanara, the subject of this third verse of
the Mandukya Upanishad. It is extremely useful, if not essential, to
understand and remember these twenty-six principles, instruments, or
channels. This is not just intellectual information, but rather, is a
real key to the self-observation and self-awareness practices that lead
to the transcendence of all of these, and the realization of the Self.
If they are not conscientiously witnessed, one can be deprived of the
depths of spiritual awakening.

Seven Instruments: First,
Consciousness manifests outward as space, air, fire, water, and
earth, along with the individuation from the whole and the flow of
energy (which we know as the pulsing impulse towards breath).

Nineteen Channels:
Then, the individual operates through the four functions of mind
(aspects of antahkarana, the inner instrument), which are manas,
chitta, ahamkara, and buddhi. Those four operate through the five
pranas (prana, apana, samana, udana, and vyana), the five active
senses or indriyas (karmendriyas of eliminating, procreating, moving,
grasping, and speaking), and the five cognitive senses (jnanendriyas
of smelling, tasting, seeing, touching, and hearing)

Most Important:
The
Four Functions of Mind and the Ten Indriyas
are the most important
to witness. This may take some experimentation, although it is not as
difficult as it may seem. Like many things, it just takes a little
practice.

Contemplation on "I am" and the
Bindu:
This Contemplation deals with the question, "Who am
I?" Attention is brought to one aspect of body, followed by
an inquiry of whether this is "who I am," and then
attention is brought to that mustard-seed-size point in the space
of the heart center. One after the other, attention is brought
through the various aspects of body, breath, senses, and mind.
With each, there is reflection on "who I am," whether
this is "I," with attention brought to that point of
Bindu with the remembrance that what is true is that, "I am
That," or "I am that I am."

The lengthy descriptions
might make these exercises sound difficult or complex. They are
not. They are really quite simple and straightforward; it just
takes understanding what to do, and this comes by reading and
experimenting. Then, the insights come.

Whole
Body: Be aware of your body, the whole of the body, as if
you can be aware of all of the parts of the body in one,
complete glance.Question internally: "Is this who I am? Is this body
really me, at the deepest level of my being? Who am I?"Answer internally: "I am That. I am that I am that I
am. Who I am is beyond the body: to, into, and through this
point, this mustard seed called Bindu. Who I am is
that, which is beyond: the Fourth, Turiya, Atman. I am that I am
that I am. I am That."

Arms/Trunk/Legs:
Systematically be aware of the physical parts of the body, in
whatever way is comfortable and natural to you. One at a time, be
aware of: head, face, neck, arms, hands, fingers, trunk,
abdomen, legs, feet, and toes.Question internally: "Is this who I am? Is this part
really me, at the deepest level of my being? Who am I?"Answer internally: "I am That. I am that I am that I
am. Who I am is beyond this single aspect of this body, this
part. Who I am is to, into, and through this point, this mustard
seed called Bindu. Who I am is that, which is
beyond: the Fourth, Turiya, Atman. I am That. I am that I am
that I am."

Systems/Organs:
Be aware of the physical systems and inner organs of the body,
however you may do that. One at a time, be aware of the
muscular, skeletal, cardiovascular, gastrointestinal, lymphatic,
and nervous systems. Be aware of the individual inner organs,
whether stomach, eyes, or the many other organs.Question internally: "Is this who I am? Is this
system or organ really me? Is it who I am? Who am
I?"Answer internally: "I am That. I am that I am that I
am. Who I am is beyond this single physical system or organ,
however beautiful and functional it, and the whole of the body
may be. Who I am is to, into, and through this point, this
mustard seed called Bindu. Who I am is that, which
is beyond: the Fourth, Turiya, Atman. I am that I am that I
am."

Am I my Breath?

Breath:
Be aware of your breath, as the physical function that exhales
and inhales, filling and emptying the lungs with air.Question internally: "Is this breath who I am? Is
this breath really me, at the deepest level of my being? Who am
I?"Answer internally: "I am That. I am that I am that I
am. Who I am is beyond even the breath. I am on the other side
of this point, this mustard seed called Bindu. Who I am
is that, which is beyond: the Fourth, Turiya, Atman. I am that I
am that I am."

Spine:
Be aware of your breath, as if flowing up the spine with
inhalation and down the spine with exhalation.Question internally: "Is this who I am? Is this body
really me, at the deepest level of my being? Who am I?"Answer internally: "I am That. I am that I am that I
am. Who I am is beyond the body: to, into, and through this
point, this mustard seed called Bindu. Who I am is
that, which is beyond: the Fourth, Turiya, Atman. I am that I am
that I am."

Nostrils:
Be aware of your breath at the nostrils, as the flow moves in
and out; cool coming in, and warm going out.Question internally: "Is this who I am? Is this
focused breath really me? Who am I?"Answer internally: "I am That. I am that I am that I
am. Who I am is beyond the breath at these nostrils: to, into,
and through this point, this mustard seed called Bindu.
Who I am is that, which is beyond: the Fourth, Turiya,
Atman. I am that I am that I am."

Energy:
Be aware of breath as energy, which flows at both gross and
subtle levels of the body, in many ways throughout the subtle
energy system.Question internally: "Is this who I am? Is this
level of energy, though subtler, really me, at the deepest
level of my being? Who am I?"Answer internally: "I am That. I am that I am that I
am. Who I am is beyond even this subtle flow of energy: to,
into, and through this point, this mustard seed called Bindu.
Who I am is that, which is beyond: the Fourth, Turiya,
Atman. I am that I am that I am."

Am
I my Thoughts?

People:
Allow the memories of people to drift through your mind. Think
of family, friends, coworkers and other people you've never met,
but see around your community from time to time. Remember people
from your past, whom you no longer see, as well as people you
currently know.Question internally: "Of all these people, wonderful
as they may be, who amongst them is really a part of me, at the deepest
level of my being? Who am I?"Answer internally: "I am That. I am that I am that I
am. Though I relate to them all, who I am is beyond these
relationships. I am of that beyond this point, this mustard seed
called Bindu. Who I am is that, which is beyond:
the Fourth, Turiya, Atman. I am that I am that I am."

Places:
Think of the many places you visit in your daily life:
communities, buildings, roads, stores, lakes, mountains, beaches
and other places of nature or mankind. Allow streams of these
places to flow through the mind.Question internally: "Are these many places really
related to me? Or are they locations that I've visited, which now
only appear to have something to do with me? Of all these
places, beautiful as they may be, are they really a part of me,
at the deepest level of my being? Who am I?"Answer internally: "I am That. I am that I am that I
am. Though I am familiar with them all, none of these places are
really related to me. I am of that place on the other side of
this point, this mustard seed called Bindu. Who I am
is that, which is beyond: the Fourth, Turiya, Atman. I am That.
I am that I am that I am."

Objects:
Think of the many objects in your personal world; in your home,
your place of work, your community. Think of the things you
handle daily, or see in your travels here or there. They are
small things and large things, this diversity of objects.Question internally: "Which of the objects are mine?
Are any of them really mine, or do I just use
them? What do these objects have to do with me, at the deepest
level of my being? Who am I?"Answer internally: "I am That. I am that I am that I
am. None of these objects are mine; none are really related to
me; that is all appearance, and nothing more. I am beyond all
manner of objects, truly dwelling only on the other side of this
mustard seed called Bindu. Who I am is that, which
is beyond: the Fourth, Turiya, Atman. I am That. I am that I am
that I am."

Am I my Mind?

Manas:
Be aware of the thinking mind, which calculates, plans, and
sorts out this or that; the part of mind the brings in the
sensory experiences, and which causes motion and expression. It
is the thinking mind, which is sometimes seen as disturbing and
noisy, while it is also a most useful instrument.Question internally: "This mind, this wonderful
instrument of mind--is it me? Is it who I am? Am I this
personality, which is animating through this mind? Is this mind
who I am at the deepest level of my being? Who am
I?"Answer internally: "No, I am not this mind. It is my
tool, a very useful too. I am that I am that I am. I am That. I
am beyond all of the activity of this mind, and truly dwell only
on the other side of this mustard seed called Bindu. Who
I am is that, which is beyond: the Fourth, Turiya, Atman.
I am That. I am that I am that I am."

Chitta:
Be aware of an inner field of mind that is like a canvas, on
which all of the many paintings of actions and sensation are
drawn. Or, be aware of mind as lake or ocean, on which the waves
of thoughts are stirring. Or, be aware of this field as the
screen on which the movies are projected. Thoughts and
impressions are coming and going, but all of this is happening
in, and on that field, canvas, lake, ocean or screen.Question internally: "Is this field or lake of mind
who I am, however vast it may be, and however those memories may
have come to be stored there? Is even this grand totality of mental process who
I am at the deepest level of my being? Who am I?"Answer internally: "I am that I am that I am. I am
beyond all of this vast field, on which the mental and sensory
dance plays. My real home, my true identity is on the other side
of this mustard seed called Bindu. Who I am is
that, which is beyond: the Fourth, Turiya, Atman. I am That. I
am that I am that I am."

Ahamkara:
Allow this powerful "I" to declare itself, the part
that says with great strength, "I am this or that.
It is 'I' who owns these things. It is 'I' who is the doer of
these actions. Allow that wave of ego to be there, to stand
firmly in awareness in this moment.Question internally: "Is this ego, this
powerful ego who I really am? Is this one who claims both
identity and ownership who I am at the deepest level of
my being? Who am I?"Answer internally: "I am that I am that I am. I am
beyond even this, which makes the strongest of all claims, by
its declaring "I am." My true identity is subtler
still, residing on the other side of this mustard seed called Bindu.
Who I am is that, which is beyond: the Fourth, Turiya,
Atman. I am That. I am that I am that I am."

Buddhi:
So clearly now, all of this is seen. This Buddhi, this one who
knows, decides, adjudges with clarity and discriminates
decisively now stands seemingly alone. Be aware of this
seemingly finest instrument of knowledge and wisdom. At rest,
this high intelligence stands in quiet contentment.Question internally: Yet, ask again, "is even this
seemingly finest intelligence who I really am? Or, does
this subtle, fine being still draw its essence from some still
finer consciousness? Is this Buddhi, this highest aspect of
mind, who I am at the deepest level of my
being? Who am I?"Answer internally: "Still subtler than this, is who
I am. I am that I am that I am. I am that pure consciousness
that is to be found only on the other side of this mustard seed
called Bindu. Who I am is that, which is beyond:
the Fourth, Turiya, Atman. I am That. I am that I am that I
am."

Who am I?

"Oh,
mind, oh, mind, oh, mind. Sing the song of stillness and
silence. Surrender; let go, mind. I am that I am that I am. Who
I am is that, which is beyond: the Fourth, Turiya, Atman.
I am That. I am that I am that I am."

Rest
in That for some time, as if there is no time. Rest in that
point called Bindu, as if there is no space in which to
rest. Allow body, breath and mind to be still, as if they are
not even there, nor ever were.

"I
am that I am that I am. I am that beyond the mustard seed called Bindu.
Who I am is that, which is beyond: the Fourth, Turiya,
Atman. I am That. I am that I am that I am."

"I
am That."

"OM,"
and silence....

As with the previous exercises,
this exercise is meant only as an exercise, not as a permanent
Meditation or Contemplation.
However, you might want to adapt this practice in some way so
that you personally spend some of your practice time doing this
type of introspection, inspection within, or Contemplation. In time, this kind of witnessing and introspection, or
inspection within, becomes a natural self-awareness habit. It opens the door to the
depths of Contemplation or Contemplative Meditation, which is
part of the process leading to the Bindu, and That beyond
these many other experiences. (See also Mahavakyas
- Great Contemplations.)

Go gently with these
practices: These practices systematically reveal the underlying
nature of oneself and the broader universe, both manifest and
unmanifest. It is wise to balance these, and all other practices, in
light of one's personal life in the world and dedication to the inner
journey. To walk the middle road, not going too extreme in either
direction, seems to be the ideal for most people. Gently, smoothly,
lovingly are the ways to peace, insight, and realization, staying within
ones comfortable capacity.

Integrating the Great
Contemplations: The Mahavakyas are the Great Sentences of
Advaita Vedanta, and are contained in the Upanishads. Maha is
Great, and Vakyas are sentences, or utterances for Contemplation.
They provide perspective and insights that tie the texts together in a
cohesive whole. The Contemplations on the Mahavakyas also
blend well with the practices of Yoga Meditation, Prayer, and Mantra,
which are companion practices.

Converging Four
Practices on Bindu: By practicing each of the practices of Meditation,
Contemplation, Prayer, and Mantra, these four converge into a
unified force of clarity, will, focus, and surrender.

Meditation:

Gross
objects: May start with gross objects or words.
Subtle: Becomes subtle, such as the light or sound.
Bliss: Leads to the joy-producing essence of the object.
I-ness: Rests in the still being-ness or existence itself.
Bindu: Meditation merges into and beyond the Bindu.

Contemplation:

Thought:
May start with a verbal thought process.
Reflection: Deepens to quiet reflection.
Intuition: Later brings intuitive wisdom.
Knowing: Then leads to a formless knowing.
Bindu: Contemplation merges into and beyond the Bindu.

Prayer:

Repetition:
May start by repetition in a traditional way.
Relationship: Shifts to a spontaneous inner relationship.
Feeling: Becomes a non-verbal feeling of love and devotion.
Communion: Transforms into a still deeper communion.
Bindu: Prayer merges into and beyond the Bindu.

Mantra:

Spoken:
At first it may be spoken externally or internally.
Heard: Later it is heard or attended to internally.
Feeling: Later it experienced as a syllable-less feeling.
Pervasive: Then experienced as pervasive awareness.
Bindu: Mantra merges into and beyond the Bindu.

The four begin to merge:
The practices of Meditation, Contemplation, Prayer, and Mantra begin to
merge into one another. The state of
deep, inner Stillness and Silence from which the higher knowledge (Paravidya) begins to
come, is called Samahitam. It is the final launching pad, or jumping off
place for the direct experience of the Absolute Reality. What
at first seemed like very different practices are now seeming to be only
most subtly differentiated. They
converge into one laser like force-field of concentrated awareness, which
then pierces the final barrier of Bindu, into the Realization of
the Self, the Absolute Reality.

Bindu
in Sri Yantra: Meditation
in Tantra is on the convergence of all energies, with the highest of
those inner practices being in Samaya Tantra and Sri Vidya, which is
represented by the Sri Yantra or Sri Chakra. The Bindu at the center of the
Sri Yantra symbolizes the final union of Shiva and Shakti (the static
and active), the
Absolute Reality that is to be realized. Vidya means
knowledge, and Yantra is visual form. Thus, Sri Yantra
is the visual form of Sri Vidya, which is the knowledge.

Simplicity in the
higher view: Those who practice Sri Vidya Tantra at the lower levels
find that there are a vast number of practices, rituals, and mantras
that one might do. It is as if there is no end to these practices, just
as there is no end to the diversity of objects and experiences that to
are be had at the Gross (Vaishvanara)
and Subtle (Taijasa) levels of reality, which are mapped out on the OM
Mantra. For those who seek the higher ground, the subtlest realities
that eventually reveal the Absolute that is represented by the Bindu,
there is an increasing simplicity (simple does not necessarily
mean easy).

Piercing the Bindu:
In the case of Sri Yantra and Sri
Vidya, this means going through the chakras so as to experience merging
into and piercing the Bindu
at the center, just as there is seeking of the Bindu in the OM Mantra.
Passing through the Bindu leads to the convergence and union of
Shiva and Shakti, the static and active forces of the universe, also
known as the masculine and feminine divine, which were never really
divided in the first place.

A circle inside a
circle: Imagine that you were to hold out a ring about
five or six inches in front of you, and that you are looking through
that ring. Imagine that you held a similar size ring a little further in
front of you, past the first ring, and that you looked at one ring
through the other. What would you see? You would see one ring inside the
other. If you were to draw this view on a piece of paper, you would draw
a circle inside of a circle.

Looking upward through
sushumna and the chakras: If you were to look upward, from the
base of the spine, through the sushumna
channel (sometimes called silver cord), the central channel of the subtle body, through one
after another of the chakras, what would you see? Chakra means wheel,
and the chakras are like spherical fields of energy radiating from the
energy convergences of the nadis (channels), of which sushumna is the
main channel (chakras solidify to form the physical body,
contrary to the usual notion that chakras are merely objects contained inside the
physical body).

What would you see?:
What you would see when looking upward through the fine
tube, channel, or stream of sushumna would be a series of concentric
circles. Inside of the smallest circle, at the far end, you would see
the point of Bindu, which is the gateway to the highest Reality.
This is a part of the symbolism of the Sri Yantra. This is why the
practitioners of the higher Tantra, the Samaya school of Sri Vidya seek
to go beyond, if not completely ignore, the lower chakras.

Inward
and upward, to and through Bindu
View of the chakras within Sri Yantra, going from outer to
inner,
lower to higher, culminating with the piercing of the Bindu.
(Look at the graphics below from left to right, top to bottom.)

Need to balance the
energies: To be able to see through,
to enter and journey upward through sushumna channel and the chakras, it
is necessary to balance the energy in the chakras, so that sushumna can
be traversed, and the Bindu experienced.

Going past the lower
chakras: There are many methods
of working with the chakras, and there are many people teaching these
methods for a variety of purposes. However, when the purpose one is
interested in is the highest of direct experience, the goal is to
balance the energy systems of the subtle body so that the lower chakras
can all be transcended in deep practices.

The most important
energy channel: Of the thousands of energy
channels, it really comes down to three important parts, of which one is
really the important one. Energy tends to flow on the left or right
sides of the body, and those energies are known as ida and pingala. The
central channel is called sushumna. What is important is balancing the
left and right, so that the central channel is predominant and open,
flowing clearly (described in the Kundalini
Awakening article).

Five elements, the
chakras, and Bhuta Shuddhi: The five elements of earth, water, fire, air,
and space are the material substance of the first five chakras. These
five elements are called bhutas. Thus, one way of describing the
desired goal of preparing the chakras is to purify the bhutas.
Bhuta refers to the five elements, and shuddhi means to
purify. Thus, Bhuta Shuddhi is a the practice of purifying the
elements in the chakras, so that sushumna can be traversed, so that the Bindu
may be encountered, pierced, and transcended. It should be self evident
through common sense that by the nature of the two words (bhuta and
shuddhi), there would be a variety of methods for attaining this purity
and preparation of sushumna. The exercise below is one such practice,
which is very effective, yet simple and straightforward.

Bhuta Shuddi, Purifying the Chakras:
In the Bhuta Shuddhi practice below, you are moving
attention systematically upward, one chakra at a time, from the
Root Chakra to the Crown Chakra. Then you reverse the process,
moving attention downward one chakra at a time. Attention is
focused on the location, while the mantra is remembered in the
mind. Attention is also directed to be mindful of the expression
and cognitive sense that is associated with that chakra (as in
the table above). In doing the practice, you might at some point
naturally experience sound or light, which is associated with
the chakra. The sound and light are not visualized or imagined,
as it is more preferred to experience them directly, as they are,
than to create false impressions of them.

The lengthy descriptions
might make these exercises sound difficult or complex. They are
not. They are really quite simple and straightforward; it just
takes understanding what to do, and this comes by reading and
experimenting. Then, the insights come.

Muladhara Chakra: Bring
your attention to the perineum, the flat space between the anus
and the genital area. Take several seconds to allow your
attention to find the space, and to get settled into it.

Mantra Lam:
Allow the mantra Lam to arise repeatedly in
your mind field, silently. Allow it to repeat at its own
natural speed. You may find that it comes 5-10 times and
wants to pause, or you might find it wants to come
continuously. If it pauses, allow it to return in its own
time. The mantra may move quickly or slowly. In any case,
keep your attention on that space; this is very important.
That space might be tiny, such as a pinpoint, or it might be
several inches across. Follow your own inclination about the
size of the space.

Element Earth: Allow
your mind to naturally be aware of earth, solidity, or form,
while remaining aware of Lam.
That awareness may come a little or a lot; either way is
okay.

Indriyas of Elimination
and Smell: Allow to come through your mind field the
awareness of the karmendriya of elimination (which
operates throughout the body), and the jnanendriya of smell,
while remaining aware of Lam
(best to become familiar with the nature of the indriyas).
Gradually, over time with the practice, it becomes more
clear how it is that the indriyas operate from these
centers, along with the five elements. You may or may not
also find that colors and sounds naturally come to the inner
field of mind.

Svadhistana Chakra: When
you move your attention upwards towards the second chakra, be
mindful of the transition, of the motion of attention and the
nature of the shift of energetic, emotional, and mental
experience. Allow your attention to naturally find the location
of the second chakra. Your own attention will find, and settle
into that space. It is important to note that the actual chakra
is in the back, along the subtle spine called sushumna, although
we usually experience it in the front. Allow the attention to
rest where it naturally falls, probably in the front, but be
mindful from time to time that the chakra is actually in the
back. Gradually attention will find this central stream running
up and down through all of the chakras (sushumna
is actually subtler than the chakras).

Mantra
Vam:
Allow the mantra Vam to arise and repeat
itself, at its own speed, naturally coming and going. Hold
your attention in the space, whether a pinpoint or a few
inches across.

Element Water: Allow
the awareness of water to arise, and come to see how this
has to do with allowing forms of flow or fluidity, whether
relating to energy, physical, emotional, or mental. Remain
aware of Vam.

Indriyas of Procreation
and Taste: Explore the awareness of the karmendriya of
procreation and the jnanendriya of tasting, while remaining
aware of Vam (once again,
become familiar with the indriyas).
Again, colors or sounds may or may not come and go.

Manipura Chakra: Be aware
of the transition as you move to the third chakra, at the navel
center, which is also actually along the sushumna channel.

Mantra Ram: Allow the
mantra Ram to arise and repeat itself, at its
natural speed. Keep attention in the space, whatever size at
which it is experienced.

Element Fire: Be
aware of the element of fire, and the many ways in which it
operates throughout the gross and subtle body from this
center. Remain aware of Ram.

Indriyas of Motion and
Sight: Be aware of the karmendriya of motion, and how
motion itself happens in so many physical, energetic, and
mental ways. Be aware of the jnanendriya of seeing, which
you will easily see as related to fire and motion. Colors
and sounds may or may not come and go. Remain aware of Ram.

Anahata Chakra: Observe the
transition as you move your attention to the fourth chakra, the
space between the breasts. Allow attention to become well seated
there.

Mantra Yam:
Remember the vibration of the mantra Yam,
allowing it to repeat at its own speed, while being mindful
of the feeling it generates.

Element Air: Be aware
of the element of air, and notice how that feels with the
mantra. Remain aware of Yam.

Indriyas of Holding and
Touching: Notice how the element of air relates to the karmendriya of holding or grasping, whether physically,
energetically, mentally, or emotionally. Observe how these
relate to the jnanendriya of touching, and how that touching
is very subtle in addition to being a physical phenomenon.
Colors and sounds may come and go. Remain aware of Yam.

Visshuda Chakra: Bring your
attention to the space at the throat, the fifth chakra, which is
the point of emergence of space (which allows air, fire, water,
and earth to then emerge).

Mantra Ham: In
that space, be aware of the nature of space itself, allowing
the mantra Ham to arise and repeat itself.

Element Space: Notice
the mantra Ham reverberating many times through the seemingly
empty space in the inner world (a space that is really not
empty, but is of potential).

Indriyas of Speaking and
Hearing: Awareness of the karmendriya of speech
(actually, communication of any subtle form) is allowed to
be there, experiencing how that vibrates through space,
while continuing to remain aware of Ham. The
jnanendriya of hearing is allowed to come, also seeing how
it naturally aligns with space, speech, and the vibration of
mantra. Notice the fine, subtle feelings, which come with
the experience. Colors or sounds are allowed to come and go,
if they happen to arise.

Ajna Chakra: Gently, with
full awareness, transition awareness to the seat of mind at the
space between the eyebrows, Ajna Chakra.

Mantra OM:
Allow the mantra OM to arise and repeat
itself, over and over, as slow waves of mantra, or as
vibrations repeating so fast that the many OMs merge into a
continuous vibration.

Beyond the Elements:
Be aware of how mind has no elements, but is the source out
of which space, air, fire, water, and earth emerge.
Remain aware of OM.

Beyond the Indriyas:
Be aware of how this space, this mind, itself, does no
actions, but is the driving force of all of the karmendriyas
of speech, holding, moving, procreating, and eliminating.
Remain aware of OM. Be
aware of how this chakra, this mind, has no senses itself,
but is the recipient of all of the information coming from
hearing, touching, seeing, tasting, and smelling, whether
the source of this input is the sensations from the external
world, coming through the physical instruments, or coming
from the inner world of memories or subtle experience,
presenting on the mental screen through the subtle senses.
Gradually, come to see how OM mantra is
experienced as the source or map of manifestation itself.
Many senses, images, or impressions may come and go, but
they are let go, as attention rests in the knowing beyond
all senses, in the Ajna Chakra and the vibration of OM.

Sahasrara Chakra: Allow
attention to move to the Crown Chakra, which is the doorway to
pure consciousness itself.

Silence after OM Mantra:
The “mantra” (in its subtler, silent form) is that
silence (not mere quiet) out of which the rest have emerged.
It is experienced as thesilence after a single OM,
merging into objectless, sense-less awareness. Allow
attention to rest in that pure stillness, the emptiness that
is not empty, which contains, and is, the pure potential for
manifestation, which has not manifested.

No Elements and No
Indriyas: Awareness here has no element (bhutas), no
cognitive sense (jnanendriyas), no active means of
expression (karmendriyas), as it is the doorway to pure
consciousness itself. Experience how this is the source out
of which mind emerges, after which emerge the five elements,
the five cognitive senses, and the five means of
expression. Continue to be aware of the silence after OM.

Returning through the
chakras: Reverse the process,
moving attention downward one chakra at a time, from the Crown
Chakra to the Root Chakra. Attention is
focused on the location, while the mantra is remembered in the
mind.

Ajna Chakra:
Briefly bring your attention back to the sixth chakra, allowing
the vibration of OM to return, which starts the
journey of attention back into the body and world. A few
seconds, 30 seconds, or maybe a minute should be comfortable,
though it may be longer if you wish.

Visshuda Chakra:
Bring your attention down to the fifth chakra, the throat,
remembering Ham, as you enter into the realm of
space, hearing, and speaking. Again, a few seconds or a minute
is good.

Anahata Chakra:
Transition to the fourth chakra, the heart, as you allow the
mantra Yam to arise, remembering the element of
air. Awareness of holding and touching may or may not arise.

Manipura Chakra:
Be aware of the third chakra, the navel center, and the
vibration of Ram, along with the element of fire,
with awareness of motion and seeing coming or not coming.

Svadhistana Chakra:
Bring your attention to the second chakra, and allow the
vibration of the mantra Vam to arise and repeat
itself, remembering the element of water, with awareness of
procreation and tasting coming or not coming.

Muladhara Chakra:
Transition attention back to the first chakra, at the perineum,
allowing the mantra Lam to come.

Meditation: After completing the Bhuta
Shuddhi practice (above), you might want to continue with your
regular Meditation, benefiting from the balancing qualities of
the practice. One useful practice to do next is to simply breathe
up and down the spine, as if you are inhaling from the base of
the spine (first chakra) up to the crown of the head (Crown
Chakra), and exhaling down to the base of the spine. You may
want to inhale and exhale with Soham Mantra (See the article on Soham
Mantra). Then continue with your regular Meditation, such as
in the heart or eyebrow chakras. Inside of that space, it is
useful to be mindful of the ever-existent Bindu, which,
although not yet experienced, will one day be found and pierced,
so as to experience That beyond.

Spinal breath and
sushumna: One of the simplest of all methods to purify the chakras
and open sushumna is the spinal breath practice. While the Bhuta
Shuddhi exercise presented above is very useful, this spinal breath
practice is very straightforward and does not require memorizing any
steps or relationships with the chakras (the two practices are quite
compatible, and both can be done).

This practice is so utterly simple
that it seems to many people that it is not a good enough practice.
Because of this simplicity, it is seldom done often enough or regularly
enough to consistently experience its profound effects.

Lie
on the back in shavasana, the corpse posture, and literally try to be as
still as a corpse, and gently inhale up along the spine to the crown of
the head, and exhale down to either the base of the spine or out into
the space beyond; a tremendous effect will come in time.

The pause
between the breaths is completely eliminated (gently), and as it becomes
smoother and smoother, the breath will naturally slow.

When breath slows
to around four to five breaths per minute (10-15 seconds per breath),
mind will become calm and the body will quite nicely relax.

When the
breath slows to around two or three breaths per minute (20-30 seconds
per breath), mind will become very still, without any words forming, and
body awareness will become subtle.

As breath naturally (not forced)
slows to anywhere near about 45-60 seconds per breath or slower, one is
at the doorway to experiencing pure energy of prana, and the sushumna
channel will most assuredly be flowing smoothly.

From here, the stage is
set for deeper experiences. To do this practice effectively takes
patience and getting past the inclination of the mind or ego to have
some complex or technically difficult practice.

Tripura:Tri
means three, and pura means city. Tripura is
the consciousness that operates in the three cities of Waking,
Dreaming, and Deep Sleep, as well as the Conscious, Unconscious, and
Subconscious aspects of mind.

Tripura in Waking,
Dreaming, and Deep Sleep:

Sometimes conceptualized as the divine
feminine (Shakti), compared to the divine masculine (Shiva), she
permeates the three cities of the Gross world, the Subtle plane,
and the Causal reality.

Tripura in Gross,
Subtle, and Causal:

Tripura
also permeates the many other trinities such as the being ness inherent
in past, present and future. This is a Tantric rendering of the three levels of consciousness mapped out by the
OM Mantra symbol, and its levels of Vaishvanara, Taijasa, and Prajna
(described above). Dedication, devotion, love, and surrender into this
creative source or divine Mother is one of the finest aspects of Tantra
as a direct route to Realization. Some conceptualize Tripura as
an anthropomorphic deity, while the subtler practices are directed
towards Tripura as formless, that fourth state beyond the
other three cities. The Bindu of Sri Yantra is the symbol
of this highest transcendent Reality. The quality of the three cities
is an aspect of OM Mantra, Gayatri
Mantra, and Mahamrityunjaya Mantra.

Guru
Chakra: Beyond the first six chakras, between there and the
Crown Chakra (Sahasrara Chakra), many other chakras, levels, or layers of reality are
experienced. For the aspirant who is willing to do so, the Guru Chakra
is used to purify the mind and to bring down spiritual truths. "Gu"
means darkness and "ru" means light. Guru
is the light that dispels the darkness of ignorance. Guru is not any
person, although guru may operate through a person. Guru is actually the
higher knowledge itself.

Also known as Jnana
Chakra: Guru Chakra is the
doorway to that knowledge, to the wisdom and guidance of the teacher
within. The sixth
chakra, at the eyebrow center, is called Ajna Chakra, which includes "a" and "jna", which means the center without
knowledge or with little knowledge ("a" is without and "jna" is knowledge). Guru
Chakra is
experienced in the forehead, and is also called Jnana
Chakra, or the center with knowledge. The knowledge of Ajna is
lower knowledge, while the knowledge of Jnana is higher knowledge.

Offering thoughts to
the fire: The Yogi invites all of the thoughts and samskaras to arise in the mind
field of Ajna Chakra and offers them into the higher knowledge, the
triangular shaped fire of Guru or Jnana Chakra (Ajna and Guru Chakras
are also called drikuti and trikuti respectively). Like
ice melting back into its form of water, the colorings of attraction,
aversion and fear fall away in the inner fire. It has also been likened
to gold being purified in a fire, whereby the dross burns away, allowing
the gold to become purer. From that process the
pathway is cleared, and higher wisdom and teachings come down to the
Ajna. Eventually, awareness itself travels upward,
receding through
and beyond, to That which is the final abode, the Absolute, the union of
Shiva and Shakti.

Visualizing and inner
realities: Initially, it may seem that this practice is only one of
inner visualization. It is actually a literal practice dealing with the
energy levels of the colorings (kleshas). Like all discussions of
practice relating to energy, the energy itself might not be experienced
as such initially, though it will in time. In a sense, it really doesn't
matter how you conceptualize the practice; it is effective in any case.

Direct rather than
indirect: Many methods help to balance, stabilize, and purify the
mind, though most of these are indirect. Working with the body and
training the breath have indirect effects on the mind, and this is very
useful. The practice with Guru Chakra or Jnana Chakra works directly
with the impurities of mind, including the colorings (kleshas) of
attraction, aversion and fear. These are directly surrendered back into
the field of higher knowledge from which they arose. Utilizing this
direct method of purifying the mind does not negate the value of the
indirect methods. Both are useful and work quite well together.

Purifying the Mind through Guru Chakra:
Mana-Prakshalanam is the purifying of the mind. The highest form of
this purifying process is to directly allow the
impurities of thought patterns to revert back into the source
from which they emerged. It is like purifying gold by burning
away the dross in the fire. Here, however, the fire is the inner
fire of knowledge and the dross is the colorings of attraction,
aversion, and fear. In systematic Meditation, first be aware of
and relax the body, and then train the breath to be smooth and
serene. Before Meditation in the field of mind, do the practice
with Guru Chakra so as to calm, stabilize and clear the
colorings. Then, move on to your regular Meditation.

Body

Breath

Guru
Chakra

Meditation

The lengthy descriptions
might make these exercises sound difficult or complex. They are
not. They are really quite simple and straightforward; it just
takes understanding what to do, and this comes by reading and
experimenting. Then, the insights come.

Body: Be aware of the
body, the whole body, as one, complete physical being. Explore
the body, as if you are really curious. Survey the head, face,
neck, shoulders, arms, hands, fingers and finger tips. Return up
the arms to the shoulders, to the chest and the abdomen, slowly
moving attention at a comfortable rate. Be aware of the hips,
thighs, knees, lower legs, feet, toes, and the tips of the toes.
Return back up the legs, through the abdomen, chest, shoulders,
arms, hands, fingers and finger tips. Then return up the arms to
the neck, face and head. Explore the whole body in this way, or
some other way that is comfortable and familiar (See the article
on Relaxation).

Breath: Be aware of the
breath at the diaphragm, establishing smooth, even,
diaphragmatic breathing, which is slow and has no gaps or pauses
between breaths. Continue with your regular breathing practices,
such as mindfulness of breath along the spine, inhaling upwards
and exhaling downwards. (See the article on Breathing).

Guru Chakra / Jnana Chakra:
Bring your attention to the forehead, as if aware of a
triangular size space. The base of the triangle is slightly
(about 1/2 inch) above the space immediately between the
eyebrows (Ajna Chakra), and the peak of the triangle is above.
Be aware of the inner fire of Guru or Jnana, regardless of
whether or not you can literally see it there in the space.

People:
Allow some one person to come to mind for whom there is some
coloring, such as anger or aversion. Allow the memory of the
person to be there, but not turn into a mental train of
thinking, worrying, planning or scheming. It is just the memory,
as if in pause on a video player. It does not matter whether you
can or cannot literally see the person in your inner eye, nor
does it matter if you can literally see the inner fire of pranic
energy in the triangle. Allow the impressions to go into the
inner fire, as if the coloring will burn or wash away, without
destroying the memory itself. It is as if the coloring itself
(attraction, aversion, fear) is being removed. Hold the image or
memory in that way for some time, in the fire. Notice that the
feelings related to the coloring gradually soften and attenuate.

More
people: Repeat this again, allowing some different person to
come to mind. Once again, allow the memory to burn in the fire
of Guru or Jnana, removing the attraction, aversion or fear,
gradually resulting in there being only a mere memory left,
which is uncolored. Continue this with whomever you wish, for as
long as you wish (being mindful to stay within your comfortable
capacity).

Objects:
Think of some object with which there is a coloring of
attachment, aversion or fear. Allow that object to go into the
inner fire of Guru Chakra. As with people (above), don't allow
it to turn into a train of thoughts, but remain only the memory
of the object itself. Hold it in that way for some time, as the
coloring starts to attenuate.

More
objects: Repeat this again, with different objects coming
into the mind field and being put into the inner fire of Guru
Chakra. Allow each object to remain in the fire, as it gradually
weakens its colorings of attraction, aversion or fear.

Opinions,
attitudes, emotions: Similarly, allow individual opinions,
attitudes and emotions, which are negative or not useful to burn in the inner fire of Guru Chakra.
The practice is to allow the not-useful colorings of attachment,
aversion and fear to weaken and fall away (The practice is
definitely not about suppression or repression of thoughts and
emotions in some way that would bring lethargy).

Finding
stillness: After doing the practice for several minutes or
longer, the mind will gradually come to some degree of
stillness. Ideally, it will be quite still, as Meditation now
comes quite easily and naturally. As with all practices, it may
take some time to attain the benefits. Gentle, loving and
persistent practice is the key.

Meditation: After some
time, when it feels comfortable, continue with your regular Meditation, such as
Meditation in the space between the breasts
(Anahata Chakra) or the tiny circle between the eyebrows (Ajna
Chakra), being mindful of either the source of light, or the
source of sound, depending on your predisposition (or whatever
is your regular method). During your Meditation, if colored
thoughts (attachment, aversion, fear) should arise, do not
return to the Guru Chakra. Just allow the thoughts to come and
go, while staying focused on your Meditation. With practice, the
amount of time at Guru Chakra will be sufficient that the rest
of Meditation will be smooth and calm. It's better to take the
weeks and months to become comfortable with the timing at Guru
Chakra than to go on too quickly with your Meditation in a given
Meditation session. If it is comfortable, meditate with full
conviction that you will encounter that mustard-seed-size point
leading to Bindu, the doorway Beyond.

After Guru Chakra (Mana-Prakshalanam),
do Meditation: After this phase of the practice dealing
with purifying the mind, it is time in the Meditation sequence to shift
to pure one-pointedness, completely leaving behind any of the images or
impressions, which may have been there during the Guru Chakra practice.
Concentration and Meditation may become much deeper now, as a result of
this purifying practice. With this preparation, it is now more within
reach to truly clear the mind, so as to move towards experiencing deeper
Meditation, as well as towards the levels of samadhi or the fourth
state, turiya.

Heart or eyebrow
center; light or sound: If you don't have a
particular method to follow, you may find that after the Guru Chakra
practice your mind is more willing to focus on either a point in the inner cave
of the spiritual heart (Anahata Chakra), a space experienced as being
about the size of the palm of your hand, or on a point within the tiny
circle of the eyebrow center (Ajna Chakra). While focusing on that small
point, resting in the stillness, silence, and darkness, you may find a predisposition to
Meditation on either the source
of light or the source of sound, and this inclination is useful to honor
and follow. Remember that the various practices converge on the Bindu,
and this will naturally incorporate your personal spiritual or religious
perspective.

Approaching the Bindu: From this quiet state, after the Guru Chakra practice,
there may be even a moment of transcending the active mind, leading
towards or into the experience of the Bindu itself, and that
which is beyond the Bindu. This is not said to prescribe for you
the particular object on which you, personally should meditate. That may be
different for different people, who follow a variety of traditions or Meditation
methods. However, the process of purifying the mind
with Guru Chakra, and then following this with your Meditation is valid
for virtually all practitioners of Meditation.

Meditation on Bindu:
Recall that the discussion in this article started by acknowledging that
the Bindu is encountered in the later or advanced stages of
Meditation.
Meditation on Bindu is not merely a visualization exercise whereby you imagine some mental
object (though that may be useful). To find the Bindu takes a great deal of effort and
patience, after having purified the mind. While it takes great effort,
it also takes great surrender. In the inner field of the subtler aspects
of mind, a circle, space, pit, hole or tunnel will eventually be
experienced (it doesn't matter what you call it). Eventually, the Bindu is encountered beyond that.
It is approximately like the stories we hear from time to time of some
person having a near-death-experience, and seeing light at the end of a
tunnel. The tunnel entrance is at the chakra, the tunnel is called
Brahma Nadi, and the point of light is Bindu (Recall that Bindu
means point or dot, and has been likened to a mustard
seed). Note that in the stories about seeing light at the end of a
tunnel, the witness has not yet gone up the tunnel, merged into the
point, or transcended it. It can be a bit frustrating to read about
encountering the Bindu, but not be able to do it at
this very moment. Until it comes, it is common to sit there in the dark,
not only not finding the Bindu, but not even finding a circle or
tunnel. Patience and practice are the keys, as exasperating at it may
be.

Piercing the Bindu:
At some point the Bindu is encountered and transcended. It is
like entering the circle or tunnel, traveling up the tunnel (Brahma
Nadi), encountering and engaging the point or Bindu, and
then piercing the Bindu, so as to experience that beyond,
which is That out of which the Bindu and individuality originally
emerged (In the Himalayan tradition, this
occurs through the process of grace called shaktipata). The precise
process defies description, but it can be described in approximate
terms. The word that seems to best capture the nature of piercing the Bindu
is that it is like an explosion, as the mind and the sense of
individuality and time seem to be transcended. The word explosion
is not used in a destructive sense, but only an experiential
sense. Another way of describing the piercing of Bindu is that it is
like crashing through walls in very rapid succession. This
process may happen in stages over time, like piercing a series of Bindus,
or may be experienced at once, in rapid succession. Finally, there is a merging of individuality, light and sound into its unified,
undifferentiated source, which was never really divided in the first
place, but only appeared to be so. It is an experience not of going into
and out of Meditation, but one of going into and bursting
through
to the other side. It leaves insights that are only somewhat captured by
phrases like "All of this, is that Absolute Reality (karvam
khalvidam brahman)," "I am that Absolute Reality (aham
brahmasmi)" "I am that I am; I am That (sohamasmi; soham)."

Summary

Experiences collapse
into the Bindu: There is a stage of Advanced Meditation in which all experiences collapse, so to speak, into a point
from which all experiences arose in the first place. It is near the end
of the mind itself, after which one travels beyond or transcends the
mind and its contents. It is the doorway to the Absolute or Truth (by whatever name you call
it). The Bindu
is an actual, directly experienced reality.

Bindu is the
convergence: The Bindu, Mustard
Seed, Dot and Point are widely used symbols. The Bindu is the convergence point of the highest principles and
practices of Raja Yoga as codified in the Yoga Sutras, Advaita Vedanta
as summarized in the Mandukya Upanishad, and the highest Tantra, which
is Samaya (Internal) Tantra and Sri Vidya.

Yoga: Meditation
on OM Mantra is recommended in the Yoga Sutras (1.23-1.29) as a direct
means of removing the obstacles to Self-Realization and to that
Realization itself. The Bindu at the top of the OM symbolizes Turiya, the
Absolute Reality, Purusha or Pure Consciousness that is to be realized.

Vedanta: Contemplation
on the four levels symbolized by OM Mantra is at the very heart of
Vedanta practice leading to Self-Realization, the pinnacle of which is
outlined in the Mandukya Upanishad. Here again, the Bindu at
the top of the OM symbolizes Turiya, the Absolute Reality, Purusha or
Pure Consciousness that is to be realized.

Tantra: Meditation
in Tantra is on the convergence of all energies, with the highest of
those inner practices being in Samaya Tantra and Sri Vidya, which is
represented by the Sri Yantra. The Bindu at the center of the
Sri Yantra symbolizes the final union of Shiva and Shakti (the static
and active), the Absolute Reality that is to be realized.

Bindu allows
practices to be seen as compatible: It is extremely useful to
have a means of holding in mind all of the many practices of
the various aspects of Yoga and Meditation, as well as of Contemplation,
Prayer, and Mantra. By seeing that each of
these leads towards the Bindu, the different practices can be held as
compatible and parallel with one another, rather than contradictory or
of uncertain relation.

Consciously,
intentionally remember the Bindu: One of the most beautiful aspects of
this focus on Bindu is that all people can do this, whether or not you have
absolutely or finally decided on your own conceptions of the nature of
yourself, your Self, the universe, God, Absolute or Truth, etc. If you
already have your own concepts, you can use your
awareness of the existence of Bindu
as a guiding light. Or, if not, you can focus on the practices and processes
that are leading
towards the Bindu, and then allow your own direct experience
of whatever is discovered beyond the Bindu to
speak for itself. Both ways work quite well when remembering that the
practices along the way all converge on the point called Bindu, which leads
to That beyond.

OM Tat Sat
OM, That alone Exists and is Real

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This site is devoted to
presenting the ancient Self-Realization path of
the Tradition of the Himalayan masters
in simple, understandable and beneficial ways, while not compromising
quality or depth. The goal of our sadhana or practices is the highest
Joy that comes from the Realization in direct experience of the
center of consciousness, the Self, the Atman or Purusha, which is
one and the same with the Absolute Reality.
This Self-Realization comes through Yoga meditation of the Yoga
Sutras, the contemplative insight of Advaita Vedanta, and the
intense devotion of Samaya Sri Vidya Tantra, the three of which
complement one another like fingers on a hand.
We employ the classical approaches of Raja, Jnana, Karma, and Bhakti
Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha,
and Tantra Yoga. Meditation, contemplation, mantra and prayer
finally converge into a unified force directed towards the final
stage, piercing the pearl of wisdom called bindu, leading to the
Absolute.